وَرَدَتْ بَعْضُ الرِّوَايَاتِ تُفِيدُ أَنَّ هٰذِهِ السُّورَةَ نَزَلَتْ بِالْمَدِينَةِ، لٰكِنَّهَا نَزَلَتْ فِي مَكَّةَ، وَطَابِعُهَا المَكِّيُّ وَاضِحٌ جِدًّا إِذَا نَظَرْنَا إِلَى مَوْضُوعِهَا وَسِيَاقِهَا وَخَصَائِصِهَا الأُخْرَى. وَلِذٰلِكَ نُرَجِّحُ الرِّوَايَاتِ الَّتِي تَذْكُرُ أَنَّ نُزُولَهَا كَانَ بِمَكَّةَ.

Some reports suggest that this surah was revealed in Madinah, but it is a Makkan revelation. Its Makkan character is indeed very obvious considering its subject matter, its flow and other characteristics. Hence, we give more credence to those reports stating its revelation in Makkah.

في الواقع، هناك دلائل في سياق السورة تشير إلى أنها من السور المبكرة النزول في مكة. ومن ذلك على سبيل المثال الصور المفصلة للنعيم والعذاب في الآخرة، والتوجيه الموجه إلى النبي ﷺ بالصبر وانتظار حكم ربه، وألا يطيع أحدًا من الآثمين أو الكافرين منهم. وهذه هي الموضوعات التي كانت الآيات المكية تركز عليها دائمًا، لا سيما حين كان اضطهاد دعاة الرسالة الإسلامية يشتد. وعلاوة على ذلك، يُحَثّ النبي ﷺ على التمسك بالحق الذي أُوتيه، وأن يمهل الكافرين ولكن لا يركن إليهم ولا يستمع لهم. وقد وردت مثل هذه التوجيهات في السور 68 و73 و74 في هذا المجلد. وهذه التوجيهات تشبه تلك الواردة في هذه السورة. ولذلك فإن احتمال نزولها في المدينة بعيد، ويحسن استبعاده.

In fact, there are indications in the way it runs suggesting that it was among the earlier surahs to be revealed in Makkah. We may cite for example the detailed images of happiness and torment in the life to come, the directive given to the Prophet to remain patient, awaiting his Lord’s judgement, and not to obey any sinner or unbeliever from among them. These are the things Makkan revelations always emphasized, particularly when the persecution of the advocates of the Islamic message was becoming fierce. Moreover, the Prophet is encouraged to hold firmly to the truth he has been given, allowing the unbelievers respite but not to incline to or listen to them. Such directives are found in Surahs 68, 73 and 74 in this volume. These directives are similar to the ones found in this surah. Therefore, the possibility that it was revealed in Madinah is remote and better discounted.

جملةً، فإن السورة خطابٌ هادئ يحثّ الناس على التوجّه إلى الله، وطاعته، وابتغاء مرضاته، وتذكّر نعمه، والعمل على اتقاء عقابه، والبقاء على يقظة من الابتلاء الذي يبتلي به عباده، وفهم حكمته في الخلق، وفي إسباغ النعم، والابتلاء، وإمهال الكافرين.

In totality, the surah is a calm address encouraging people to turn to God, obey Him, seek His pleasure, remember His favours, work to avoid His punishment, maintain alertness to the test He puts His servants to and understand His wisdom in creation, bestowing favours, testing and giving the unbelievers respite.

تبدأ السورة بلمسة مؤثرة، تطرح السؤال: أين كان الإنسان قبل أن يدخل هذه الحياة؟ ومن أوجد وجوده؟ ومن منحه المكانة التي يشغلها في هذه الحياة بعد أن لم يكن له شيء منها: ﴿هَلْ أَتَىٰ عَلَى ٱلْإِنسَٰنِ حِينٌ مِّنَ ٱلدَّهْرِ لَمْ يَكُن شَيْـًٔا مَّذْكُورًا﴾ (الآية 1). ويعقب ذلك لمسة ثانية تتحدث عن أصل الإنسان وحكمة الله المتجلية في خلقه، وفي إعطائه طاقاته وقدراته: ﴿إِنَّا خَلَقْنَا ٱلْإِنسَٰنَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَٰهُ سَمِيعًۢا بَصِيرًا﴾ (الآية 2). أما اللمسة الثالثة فتتحدث عن هداية الإنسان إلى الطريق المستقيم، وإعانته على السير فيه، ثم تركه يختار الطريق الذي يريده والمصير الذي يريد أن ينتهي إليه: ﴿إِنَّا هَدَيْنَٰهُ ٱلسَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا﴾ (الآية 3).

The surah begins with an inspiring touch, asking the question: where was man before coming into this life? Who gave him his existence? Who gave him the position he occupies in this life after he had none: “ Was there not a period of time when man was not yet something to be thought of?” (Verse 1) This is followed by a second touch speaking about mans origins and Gods wisdom manifested in his creation and His giving him his energies and faculties: “We have created man from a drop of mingled fluid, so that We might try him. Therefore, we have endowed him with hearing and sight.” (Verse 2) The third touch speaks of guiding man to the right way, giving him help to go along this way before leaving him to choose the way he wants to go and the fate he wants to end up with:

﴿ وَهَدَيْنَاهُ النَّجْدَيْنِ ﴾ ... ، إِمَّا شَاكِرًا وَإِمَّا كَفُورًا ... (الآية ٣) Wait—the instruction says translate the user's text, and the user's text contains a Qur'an verse marked in braces, which I should not treat as a Qur'an verse inside braces unless I render it as such. The Qur'an verse appears in quotation marks, not braces, so I render it as a translation of the English, using the standard Arabic wording of the verse. Also, ﷺ placement rules apply only to the Prophet; none is mentioned here. Corrected translation: «إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا» (الآية ٣) Hmm, to be faithful to the English, which translates "We have shown him the way", the standard verse is "إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا". I'll present the full translation: «إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا» (الآية ٣). هذه اللمسات الثلاث تُحرِّك القلب البشري إلى التفكير العميق، فيلتفت إلى الوراء، ويُلقي نظرةً إلى الأمام، ثم يتأمل قبل أن يختار أيّ الطريقين يسلك. ثم تُقدِّم السورة نصيحةً واضحة للإنسان وهو واقف على مفترق الطرق، فتُحذِّره من سلوك طريق جهنم، وتَحُثُّه بكل وسيلة على سلوك طريق الجنة، مُشيرةً إلى التنوّع الكبير من النعيم الذي ينتظره هناك.

“ We have shown him the way, [giving him the choice] to be thankful or ungrateful.” (Verse 3) These three touches set the human heart thinking deeply, glancing back and casting a look forward, and then reflecting before choosing which way to go. Then the surah gives clear advice to man as he stands at the crossroads, warning him against taking the way leading to hell and encouraging him in every way to take the way to heaven, pointing to the great variety of pleasure that awaits him there:

إِنَّا أَعْتَدْنَا لِلْكَافِرِينَ سَلَاسِلَ وَأَغْلَالًا وَسَعِيرًا. إِنَّ الْأَبْرَارَ يَشْرَبُونَ مِنْ كَأْسٍ كَانَ مِزَاجُهَا كَافُورًا. عَيْنًا يَشْرَبُ بِهَا عِبَادُ اللَّهِ يُفَجِّرُونَهَا تَفْجِيرًا.

“For the unbelievers, we have prepared chains and shackles, and a blazing fire. The righteous shall drink from a cup mixed with kafur, a fountain where God's servants shall drink, making it flow in abundance.” (Verses 4—6)

قَبْلَ أَنْ تُتِمَّ السُّورَةُ وَصْفَ مَا يَتَنَعَّمُ بِهِ الْمُؤْمِنُونَ، تَرْسُمُ الْآنَ صُورَةً تُبَيِّنُ صِفَاتِ أُولَئِكَ الصَّالِحِينَ.

Before completing its description of what believers will enjoy, the surah now draws a sketch showing the features of those righteous people.

وَبِذٰلِكَ يَستَعمِلُ عِباراتٍ رَفيعَةً تَتَّسِقُ تَمامَ الاتِّساقِ مَعَ النَّعيمِ الجَليلِ الَّذي يَنعَمُ بِهِ هٰؤُلاءِ في الجَنَّةِ: ﴿يُوفُونَ بِالنَّذرِ وَيَخافُونَ يَومًا كانَ شَرُّهُ مُستَطيرًا * وَيُطعِمُونَ الطَّعامَ عَلىٰ حُبِّهِ مِسكينًا وَيَتيمًا وَأَسيرًا * إِنَّما نُطعِمُكُم لِوَجهِ اللَّهِ لا نُرِيدُ مِنكُم جَزاءً وَلا شُكورًا * إِنّا نَخافُ مِن رَبِّنا يَومًا عَبوسًا قَمطَرِيرًا﴾ (الإنسان: ٧-١٠)

In so doing, it uses some fine words and expressions that are in perfect harmony with the splendid bliss these people enjoy in heaven: “They are the ones who fulfil their vows and stand in awe of a day of woes that fly far and wide, who give food - though they need it themselves - to the needy, the orphan and the captive, [saying within themselves,] 'We feed you for the sake of God alone. We desire neither recompense from you, nor thanks. We fear the day of our Lord: a bleak, distressful day” (Verses 7—10)

ثم تعرض السورة الجزاء الذي سيناله أولئك الذين يؤدّون الواجبات الشاقة طواعيةً، ويخافون ذلك اليوم العَبوس القَمطرير، والكرماء الذين يُطعمون غيرهم مع كونهم هم أنفسهم في حاجة، ولا يبتغون إلا رضا الله، لا يرجون من أحد سواه جزاءً. وإذ تعرض السورة هذا، نجد أن الجزاء جزاءُ أمنٍ وسعادةٍ وتمامِ نعيم: ﴿فَوَقَاهُمُ اللَّهُ شَرَّ ذَٰلِكَ الْيَوْمِ وَلَقَّاهُمْ نَضْرَةً وَسُرُورًا * وَجَزَاهُم بِمَا صَبَرُوا جَنَّةً وَحَرِيرًا * مُّتَّكِئِينَ فِيهَا عَلَى الْأَرَائِكِ لَا يَرَوْنَ فِيهَا شَمْسًا وَلَا زَمْهَرِيرًا * وَدَانِيَةً عَلَيْهِمْ ظِلَالُهَا وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلًا﴾.

The surah then presents the reward which will be given to these people who willingly attend to difficult duties, who fear the bleak, grim day, the generous who feed others despite themselves being in need, and who only seek Gods pleasure, hoping for no reward from anyone else. As the surah presents this, we find that it is a reward of security, happiness and perfect enjoyment: “God will save them from the woes of that day, and will grant them radiance and joy, and will reward them for their patience in adversity with a garden and [garments of] silk. They will recline there on soft couches, feeling neither burning sun nor severe cold. Its shades will come low over them, and its clusters of fruit will hang low, within easy reach.

يُطَافُ عَلَيْهِمْ بِآنِيَةٍ مِّن فِضَّةٍ وَأَكْوَابٍ كَانَتْ قَوَارِيرَا، قَوَارِيرَ مِن فِضَّةٍ قَدَّرُوهَا تَقْدِيرًا، وَيُسْقَوْنَ فِيهَا كَأْسًا كَانَ مِزَاجُهَا زَنجَبِيلًا، عَيْنًا فِيهَا تُسَمَّىٰ سَلْسَبِيلًا، وَيَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُّخَلَّدُونَ، إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤًا مَّنثُورًا، وَإِذَا رَأَيْتَ ثَمَّ رَأَيْتَ نَعِيمًا وَمُلْكًا كَبِيرًا، عَالِيَهُمْ ثِيَابُ سُندُسٍ خُضْرٌ وَإِسْتَبْرَقٌ وَحُلُّوا أَسَاوِرَ مِن فِضَّةٍ وَسَقَاهُمْ رَبُّهُمْ شَرَابًا طَهُورًا، إِنَّ هَٰذَا كَانَ لَكُمْ جَزَاءً وَكَانَ سَعْيُكُم مَّشْكُورًا

They will be served with silver plates and goblets that seem to be crystal, crystal-clear, but made of silver, the measure of which they are the ones to determine. They will be given to drink of a cup flavoured with ginger, from a spring there called Salsabil. They will be waited upon by immortal youths. If you see them, you would think they were scattered pearls. If you were to look around, you would see only bliss and a vast kingdom. They shall be arrayed in garments of fine green silk and brocade; and adorned with bracelets of silver. And their Lord will give them a most pure drink. This is a reward for you. Your endeavours are well appreciated. (Verses 11-22)

ثم تخاطب السورة النبي ﷺ فتحثه على الثبات في مواجهة من يعرضون ويصرّون على الكفر ويكذّبون بالحق، وتأمره بأن يصبر على كل هذا الأذى وأن ينتظر حكم الله فيهم، وأن يحافظ على صلته بربه، فيستمد منه القوة كلما شعر أن الطريق الذي عليه أن يسلكه طويل: ﴿إِنَّا نَحْنُ نَزَّلْنَا عَلَيْكَ الْقُرْآنَ تَنْزِيلًا * فَاصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تُطِعْ مِنْهُمْ آثِمًا أَوْ كَفُورًا * وَاذْكُرِ اسْمَ رَبِّكَ بُكْرَةً وَأَصِيلًا * وَمِنَ اللَّيْلِ فَاسْجُدْ لَهُ وَسَبِّحْهُ لَيْلًا طَوِيلًا﴾ [الإنسان: 23-26]

The surah then addresses the Prophet encouraging him to stand firm in the face of those who turn away, persist in disbelief and deny the truth. He is directed to remain patient in the face of all this adversity and to await Gods judgement. He should maintain his tie with his Lord, deriving strength from Him whenever he feels that the road he has to travel is too long: “It is We who have bestowed the Quran upon you by gradual revelation. Await, then, your Lord's judgement in all patience, and pay no heed to any of these sinners and unbelievers. Remember your Lord's name morning and evening. At night prostrate yourself before Him, and extol His limitless glory throughout the long night." (Verses 23-26)

وفی الختام، تذکّر السورۃ الکافرین بذلک الیوم الثقیل الذی لا یحسبون له حساباً. وهو الیوم الذی یخشاه الصالحون الحریصون على الوقایۃ من عذابه. وتخبرهم أنهم لا یمثلون أمراً خطیراً عند الله، الذی منحهم كل القوۃ التی یملکونها، وهو قادر على أن یستبدل بهم غیرهم. وهو یُسبغ نعمه علیهم تحقیقاً لمشیئته فی ابتلاء الناس. وتختتم السورۃ بذكر موجز لنتیجة هذا الابتلاء: ﴿إِنَّ هَٰؤُلَاءِ یُحِبُّونَ الْعَاجِلَةَ وَیَذَرُونَ وَرَاءَهُمْ یَوْمًا ثَقِیلًا * نَّحْنُ خَلَقْنَاهُمْ وَشَدَدْنَا أَسْرَهُمْ ۖ وَإِذَا شِئْنَا بَدَّلْنَا أَمْثَالَهُمْ تَبْدِیلًا * إِنَّ هَٰذِهِ تَذْكِرَةٌ ۖ فَمَن شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ سَبِیلًا * وَمَا تَشَاءُونَ إِلَّا أَن یَشَاءَ اللَّهُ ۚ إِنَّ اللَّهَ كَانَ عَلِیمًا حَكِیمًا * یُدْخِلُ مَن یَشَاءُ فِی رَحْمَتِهِ ۚ وَالظَّالِمِینَ أَعَدَّ لَهُمْ عَذَابًا أَلِیمًا﴾ [الآیات 27-31].

In conclusion, the surah reminds the unbelievers of the heavy day that they do not reckon with. This is the day feared by the righteous who are keen to guard against its punishment. It tells them that they represent no serious issue to God who gave them all the power they have and is able to replace them with others. He bestows His favours on them in fulfilment of His wish to put people to the test. The surah ends with a brief mention of the results of this test: “ These people love the fleeting life, and leave behind them a day that will be heavy. It is We who have created them and strengthened their constitution. If it be Our will, We can replace them entirely with others of their kind. This is but a reminder. Let him who will, take the way to his Lord. Yet you cannot will except by the will of God. God is indeed All-Knowing, Wise. He admits to His grace whoever He will, but for the wrongdoers He has prepared grievous suffering.” (Verses 27-31)

تبدأ السورة بتذكير الإنسان بكيفية خلقه، وبتقدير الله في إيجاده لكي يخضع للابتلاء، وتختتم ببيان نتيجة هذا الابتلاء كما قدّرها الله عند نشأته. وهكذا يدل البدء والختام على التخطيط المتقن المقصود للحياة. ويكون الإنسان في أسوأ حال إذا غفل وجهل الغاية من حياته وهو مبتلى، وقد زُوّد بالقوى التي تعينه على اجتياز هذا الابتلاء.

The surah begins with a reminder of how man comes into existence and Gods design in so originating him to undergo a test, and it concludes with the outcome of this test, as determined by God at the point of origination. Thus, the beginning and the end point to the deliberate and elaborate planning of life. Man performs very badly if he remains heedless, unaware of the purpose of his life when he is being put to a test, and has been equipped with the faculties that help him pass this test.

بين الافتتاح والختام، تُقدّم السورة أطول وصفٍ — أو من أطول الأوصاف إن أُخذت سورة الواقعة (الآية 56) بعين الاعتبار — للنِّعم التي أُعدّت لأهل الجنة. وهذه النِّعم في أغلبها مادّية، لكنها مقرونة بالرضا من الله والكرامة التي يمنحهم إيّاها.

Between the opening and close, the surah gives the longest, or perhaps one of the longest if we take Surah 56 into account, description of the blessings granted to the people of heaven. These are mostly material, but they are coupled with Gods acceptance and the honour He grants.

إنّ تفصيل هذا الوصف على هذا النحو يدلّ على أنّه من الوحي المكّي، لأنّ المخاطَبين كانوا حديثي عهد بالإسلام، وقد عاشوا في الجاهلية، أي الجهل، وكانوا مولعين بالمتع المادية.

The fact that this description is so detailed points to its being a Makkan revelation, because the addressees were newcomers to Islam, having lived in jahiliyyah, or ignorance. They were fond of material luxuries.

وسيكون لهم وقعٌ عظيمٌ حين يرون ما فيها من نعيمٍ. فهناك دائمًا من يُعلّق قلبه بمثل هذه الملذّات. واللهُ أعلمُ بخلقه، وهو يعلم ما يُناسبهم وما يؤثّر تأثيرًا عميقًا في قلوبهم وعقولهم. ولا شكّ أنّ هناك سعادةً وفرحًا أعلى وأرقى، كالذي ذُكر في السورة التي قبلها، سورة القيامة: ﴿وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ * إِلَىٰ رَبِّهَا نَاظِرَةٌ﴾ [القيامة: 22-23].

They would be very impressed with its prospect. There will always be people who store much by such luxuries. God knows His creation best, and knows what suits them and what has a deep effect on their hearts and minds. There is definitely a higher and more refined type of happiness and joy, such as the one mentioned in the preceding surah, The Resurrection: “Some faces will on that day be radiant with happiness, looking towards their Lord.” (75: 22-23)